Tibetan
【处理错误】 [ { "chinese_translation": "口诀观鬘。莲花生大师。", "english_translation": "Garland of Views: Instructions by Guru Padmasambhava" }, { "chinese_translation": "口诀观鬘。莲花生大师。", "english_translation": "Garland of Views: Instructions by Guru Padmasambhava" }, { "chinese_translation": "口诀观鬘如是安住。此乃汇集观与乘等差别的引导文。顶礼薄伽梵妙吉祥童子与金刚法。世间界中，众生颠倒之见无数，总集为四种：庸俗者、虚无论者、断灭论者、外道。其中，庸俗者是不了知一切法有无因果，完全愚昧。虚无论者是不了知有无前后世，于一生中成办权势与力量，依赖世间的秘密咒语。断灭论者认为一切法无因无果，一生所生之法皆为突然产生且有终结。外道则认为通过对一切法进行普遍的臆测，存在一个常恒的“我”。其中又分为认为无因而有果，认为因果颠倒，认为有因而无果。这些都是无明的见解。超离世间的道也有两种：名相乘和金刚乘。名相乘又分为三种：声闻乘、独觉乘和菩萨乘。其中，进入声闻乘者之见解为：通过外道等以增益和损减进行普遍臆测的一切法，认为本无所有的断见，以及认为常有等存在的见解，如同将绳子误认为蛇一般并不存在。他们认为蕴、界、处等四大元素的微尘，以及识是真实存在的。通过修习四圣谛，逐渐成就四种果位。进入独觉乘者之见解为：认为一切法中，外道等以增益和损减进行普遍臆测的常恒之我等不存在，这与声闻乘相同。但与之不同的是，他们了知色蕴的法界之一部分无我。即使在获得独觉菩提果位之时，也与声", "english_translation": "The Garland of Views: Instructions, thus abides. This is a guiding instruction that gathers together the distinctions of views and vehicles, and so forth. Homage to the Bhagavan Manjushri Kumarabhuta and to Vajra Dharma. In the realms of the world, the countless distorted views of sentient beings are gathered into four types: the common, the nihilistic, the annihilationist, and the tirthikas. Among these, the common are those who do not understand whether all phenomena have causes and results, and are completely ignorant. The nihilists are those who do not understand whether there are past and future lives, and who, in this one life, accomplish power and strength, relying on the secret mantras of the world. The annihilationists are those who believe that all phenomena are without cause and result, and that all phenomena that arise in this one life arise suddenly and have an end. The tirthikas are those who believe that, through universally speculating about all phenomena, there is a permanent self. Among these, there are those who believe that there are results without causes, those who believe that causes and results are reversed, and those who believe that there are causes but no results. These are all views of ignorance. There are also two paths that transcend the world: the Characteristic Vehicle and the Vajra Vehicle. The Characteristic Vehicle is also divided into three: the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle. Among these, the view of those who have entered the Hearer Vehicle is that, through the universal speculation of the tirthikas and others, with additions and subtractions, all phenomena are viewed as nonexistent, and the view of annihilation, as well as the view of existence, such as permanence, do not exist, just as a rope is mistaken for a snake. They believe that the subtle particles of the four great elements, such as the aggregates, elements, and sense bases, and consciousness are truly existent. By meditating on the Four Noble Truths, the four fruits are gradually accomplished. The view of those who have entered the Solitary Realizer Vehicle is that they believe that the permanent self and so forth, which are universally speculated by the tirthikas and others with additions and subtractions, do not exist in all phenomena, which is the same as the Hearer Vehicle. But unlike that, they realize that one aspect of the dharmadhatu of the form aggregate is without self. Even at the time of attaining the fruit of solitary realization," } ] ============================================================
Chinese
据说，不依赖于善知识，而是凭借先前习惯的力量，通过十二缘起之门领悟甚深法性之义，从而获得自菩提之果。 菩萨乘的见解是：所有染污和清净的法，胜义谛中无自性，世俗谛中如幻象般各自具有不混淆的体性。修持十波罗蜜多的果报是次第经历十地，最终成就无上菩提。 金刚乘也有三种：事续部、俱续部和瑜伽部。其中，进入事续部者的见解是：胜义谛中无生灭，世俗谛中观想本尊的身相，主要依靠身像、心咒、念诵、洁净、时辰、星宿等外在资具和因缘聚合的力量而成就。 进入俱续部者的见解是：胜义谛中无生灭，世俗谛中观想本尊的身相，依靠观想本尊具有四种形象的等持，以及资具和因缘等内外二者而成就。 进入瑜伽续部者的见解有两种：外瑜伽的能续部和内瑜伽的方便续部。其中，进入外瑜伽的能续部者的见解是：不主要执着外在资具，而是主要依靠胜义谛中无生灭的本尊和明妃，以及与此相似的传承清净的等持，观想具有四印的殊胜身相之瑜伽而成就。 进入内瑜伽的方便续部者的见解有三种：生起次第、圆满次第和大圆满次第。其中，生起次第是次第生起三种等持：
English
It is said that, without relying on a virtuous spiritual friend, but through the power of previous habits, one understands the meaning of the profound nature of reality through the twelve links of dependent origination, and thereby attains the fruit of self-enlightenment. The view of those who have entered the Bodhisattva Vehicle is that all defiled and purified dharmas are without inherent existence in ultimate truth, but in conventional truth, they exist as mere illusions, each with its own unmixed characteristics. The result of practicing the ten perfections is that one gradually traverses the ten bhumis and ultimately attains unsurpassed enlightenment. The Vajrayana also has three aspects: the Kriya Tantra, the Ubhaya Tantra, and the Yoga Tantra. Among these, the view of those who have entered the Kriya Tantra is that in ultimate truth there is no arising or ceasing, but in conventional truth, they meditate on the form of the deity, and mainly achieve accomplishment through the power of the accumulation of external implements and conditions such as the deity's image, heart mantra, recitation, cleanliness, timing, constellations, and stars. The view of those who have entered the Ubhaya Tantra is that in ultimate truth there is no arising or ceasing, but in conventional truth, they meditate on the form of the deity, and achieve accomplishment by relying on both the samadhi of meditating on the deity as having four aspects, and on implements and conditions. The view of those who have entered the Yoga Tantra has two aspects: the outer Yoga, the Able Tantra, and the inner Yoga, the Method Tantra. Among these, the view of those who have entered the outer Yoga, the Able Tantra, is that they do not mainly cling to external implements, but mainly achieve accomplishment through the yoga of meditating on the noble form of the deity, who is without arising or ceasing in ultimate truth, and the consort, and the samadhi of a lineage that is similar to this and completely pure, as having the four seals. The view of those who have entered the inner Yoga, the Method Tantra, has three aspects: the Generation Stage, the Completion Stage, and the Great Perfection Stage. Among these, the Generation Stage is the gradual generation of the three samadhis:
Chinese
通过次第布置坛城并禅修来成就。圆满的修法是：在胜义谛中，不生不灭的本尊和本母，以及不分别的意义，从未偏离中观法界。在世俗谛中，清晰地观修殊胜的色身，并修持平等而不混杂，由此获得成就。再者，大圆满的修法是：了悟轮回和涅槃的一切法，无别地本来就是身语意的坛城自性，并在此基础上进行禅修。如经中所说：金刚蕴的支分，被称为五圆满佛。诸多的处、界等，实为菩提萨埵的坛城。地、水、眼和玛玛吉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。火、风、白衣度母。虚空界自在母。三有本自清净。如是说。轮回和涅槃的一切法，本来不生，能作所作的幻化，是善逝父母等十尊的自性。因此，一切法自性涅槃。五大是五母的自性。五蕴是五部佛。四识是四菩萨的自性。四境是四美妙天女的自性。四根是菩萨的自性。四时是供养天女的自性。身体的根、识、境以及由此产生的菩提心是四忿怒尊的自性。常断四边是四忿怒母的自性。意识是菩提心金刚普贤的自性。境法有为和无为是法作业母普贤母的自性。这些本来就是现证圆满成佛的自性，不是通过道来成就的。如是，十方三世以及三界等有为和无为的一切法，并非独立于自心之外。如是说：自心各自的分别，即是佛陀菩提。三界亦是如此。四大亦是如此。如是说。如是说：一切诸法皆在心上。
English
It is accomplished by arranging the mandala in order and meditating. The method of completion is: In the ultimate truth, the deities, male and female, who are without birth and death, and the meaning of non-discrimination, have not moved from the sphere of the Middle Way Dharma. In the conventional truth, the exalted form body is also clearly meditated upon, and it is accomplished by meditating on equality without mixing. Furthermore, the method of the Great Perfection is: realizing that all phenomena of samsara and nirvana are inseparably the nature of the mandala of body, speech, and mind from the beginning, and meditating on this basis. As it is said in the tantra: The limbs of the Vajra heap are known as the five complete Buddhas. All the many ayatanas and dhatus are the mandala of the Bodhisattvas themselves. Earth, water, eye, and Māmaki (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Fire, wind, White-clad Tara. The sovereign mother of the sphere of space. The three realms are completely pure from the beginning. Thus it is said. All the phenomena of samsara and nirvana are unborn from the beginning, and the illusion of being able to act is the nature of the ten Sugata fathers and mothers and so on. Therefore, all phenomena are naturally nirvana. The five great ones are the nature of the five mothers. The five aggregates are the Buddhas of the five families. The four consciousnesses are the nature of the four Bodhisattvas. The four objects are the nature of the four beautiful goddesses. The four faculties are the nature of the Bodhisattvas. The four times are the nature of the four offering goddesses. The faculties of the body, the consciousness, the objects, and the Bodhicitta arising from them are the nature of the four wrathful ones. The four extremes of permanence and annihilation are the nature of the four wrathful mothers. The consciousness of mind is the nature of Bodhicitta Vajra Samantabhadra. The conditioned and unconditioned objects of Dharma are the nature of Dharma activity mother Samantabhadri. These are the nature of being fully enlightened from the beginning, not accomplished by the path. Thus, all phenomena, conditioned and unconditioned, such as the ten directions, the three times, and the three realms, are not separate from one's own mind. As it is said: The individual discriminations of one's own mind are the Buddhas and Bodhi themselves. The three worlds are the same. The great elements are the same. Thus it is said. As it is said: All dharmas are on the mind.
Chinese
如是。心安住于虚空。虚空不住于任何事物。如是说。一切法自性为空性。一切法从原始即是清净。一切法是圆满光明。一切法自性涅槃。一切法现证圆满成佛。如是说。此乃大圆满。于此圆满，大圆满之理为：圆满福德与智慧之资粮，果之法自然成就。此理乃入于义。大之理为：以四种觉悟之道而生起信心。四种觉悟为：觉悟为一因，以字之理觉悟，以加持觉悟，以及现量觉悟。其中，觉悟为一因：一切法胜义中不生，故非各别；世俗中为幻化之相，故非各别；不生之性如水中月般显现种种幻化，且能起作用；幻化本身无自性，因不生故，世俗与胜义无别，故觉悟为一因。以字之理觉悟：一切法不生，是为阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），乃语之自性；不生之性显现为幻化，且能起作用，是为喔（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：是），乃身之自性；如是觉悟之觉性，幻化之智慧无边无际，是为嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），觉悟为意之自性。以加持觉悟：譬如白布染红之能力在于茜草，如是，一切法加持成佛之能力，亦以一因与字之理之力量而觉悟为加持。现量觉悟：一切法本自安住于成佛之状态，此亦不与经论与口诀相违，亦非仅依赖经论与口诀之词句，而是以自之觉性于内心深处生起信心，故现量觉悟。道之信心为：觉悟四种之义，觉性即是瑜伽士之道。此亦非如因之修持需观待果之生起之时，而是自